Once I asked my dhamma-brother, Dr.Han Tun, about Prince Ajatasattu, he gave me this story..and he always gives me hard to find Dhammapada/jataka stories..that I've never heard before.

I can feel his kindness toward me since the day I join SD/JTN. I'm the only one that he calls 'sister'. So I often tell him that I love him, though he never says that he loves me back...I know that he loves me as a kalayanamitta..but more as a sister..he's older than me/Tep..he/Tep discuss Dhamma online for more than 10 years..I just join the groups last year..but I know him long before.. because Tep always talks about him everyday for the past 10 years Dr.Han Tun is truly a dhamma-gentleman..very hard to find!!

***********The Duties of Children[From Dr.Han Tun,MD]

Children must support parents in return when they have income; must look after parents' affairs on their behalf; must keep the tradition of the family; must behave towards parents to be worthy of their inheritance and they must give alms for departed parents and must share merit with them.

Good parents' love is boundless and they treat their children with very tender care and give the best education for their good and future welfare. They merit children's gratitude, respect, obedience and care especially in their old age. As soon as they know an embryo is conceived the wife and husband happily and tenderly care for it. The expectant mother has to forgo hard work or some pleasures in order to give birth to a healthy child. Her husband also has to try to get more money in order to bring his child up or sacrifice some of his indulgences to save money for his child.

After their child is born, their happiness is beyond description, and the baby is nursed with tender care, and the urine and stool are cleared without the least complaint or disgust, and then they are always anxious to provide the best of health, education, wealth and so on for their child, and they nurture their child to the best of their ability. Parents always regard their son and daughter, whatever their age, as babies and they tend to admonish them. They never complain about going to the aid of their children when their children are in financial, social or legal difficulties. They are ready to protect and care for their beloved ones at the risk of their own lives, their property and health. The kindness and love of parents are so much and so great that parents cannot be repaid in full.

******************Prince/King Ajatasattu

In the lifetime of the Buddha, there was a king in India who was given the name 'Ajatasattu' which means 'enemy of his father before he was born' because when he was conceived his mother had a strong desire to drink his father's blood. So, his father pierced his right arm with his royal knife and took blood out and gave it to his wife. Royal fortune-tellers said "The child will murder his father." When his mother heard about it, she wanted to have an abortion but her husband did not allow her to do so even though he realised the danger to his life.

When Ajatasattu grew up, he associated with Devadatta, an evil - minded bhikkhu. Taking Devadatta's advice, he tried to kill his father even though he came to the throne in accordance with his father's wish. He ordered his men to imprison and starve his father to death. And then he ordered his men to cut the sole of his father's feet and to put salt in the wounds and to roast the feet on a fire. Finally, his father passed away. Al the same time, his wife gave birth. When the king heard the news, happiness and affection permeated his whole body, and his father immediately came into his mind. He thought that his father would also have had the same feeling of joy. He ordered his men to set his father free at once. But, he was horrified by the news of his father's death. There was no help for it. He asked his mother if his father loved him. His mother replied "You should know how your father loved you in view of the following incidents; even though he was aware of the danger to his life from you, he never allowed you to be murdered. And then when you were young, you had a whitlow. One day you could not sleep very well because of the pain and you cried bitterly. So, your father cuddled you and put your finger in his mouth to warm it to get you off to sleep. You got over it and fell asleep. While you were sleeping, your whitlow burst in his mouth. But, instead of spitting out the pus, your father swallowed it because he was afraid you might wake up."

When Ajatasattu heard his mother's reply, he was in anguish over the loss of his father and he repented of what he had done. From that time, he could not get to sleep because he always had nightmares.( DA Samannaphala Sutta)

************Children might not realise their parents' generosity when they are young. But, when they become parents themselves, they should know how worthy parents are of gratitude. Foolishly, some young people might think that they become human beings because of their parents' passion or lust, and their parents have to look after them by law or for their own satisfaction: because of that, there is no need to take gratitude to parents into account. In any case, whether or not we become human beings by nature or by our parents' passion, we are indebted to our parents because they care for us before we are able to look after ourselves.

Thinking of their indebtedness to parents children should help their parents in housework and look after them in illness, and even if they cannot give material support to them, at least they should be concerned about their spiritual welfare or should obey and behave respectfully towards them so that they can live happily for the rest of their life. If they do so, they will gain the praise of their parents and their neighbours. That home in which they live will be blessed with prosperity and happiness, peace and harmony.

*******Do you know that Ajita was the son of King Ajatasattu and Queen Kancanadevi ????

Sometimes I think about poor king Ajatasattu who, if the suttas are to be believed, is currently experiencing unbearable agony and torment, but with the body of a hell-being which of course can take quite alot of punishment before it 'dies'. So it's unbearable but it doesn't seem to ever stop (of course it will stop one day, but gosh it must be tough in hell, it must feel as though it's endless). It's sad how beings can do terrible things out of ignorance, and then suffer terribly when the kamma ripens.

Ok, we have to all strive to the utmost to attain stream-entry in this lifetime if we really want to be sure of no more hell, animal or ghostly realms for us, ever! Let's really give it a go!

In peace & metta

Then the Blessed One, picking up a tiny bit of dust with the tip of his fingernail, said to the monk, "There isn't even this much form...feeling...perception...fabrications...consciousness that is constant, lasting, eternal, not subject to change, that will stay just as it is as long as eternity." (SN 22.97)

manas wrote:Sometimes I think about poor king Ajatasattu who, if the suttas are to be believed, is currently experiencing unbearable agony and torment, but with the body of a hell-being which of course can take quite alot of punishment before it 'dies'. So it's unbearable but it doesn't seem to ever stop (of course it will stop one day, but gosh it must be tough in hell, it must feel as though it's endless). It's sad how beings can do terrible things out of ignorance, and then suffer terribly when the kamma ripens.

Ok, we have to all strive to the utmost to attain stream-entry in this lifetime if we really want to be sure of no more hell, animal or ghostly realms for us, ever! Let's really give it a go!

In peace & metta

---------------Dear manas,

Yawares probably dies many many many times trying...hoping all my hearts of gold kalayanamittas metta me...help me..let me grab their coat-tails up to heaven.

Yawares probably dies many many many times trying...hoping all my hearts of gold kalayanamittas metta me...help me..let me grab their coat-tails up to heaven.

Someone -help-me-help-me-help-me-please-ese-ese-ese.

yawares

"And how are there three sorts of Dhamma conduct, harmonious conduct with the body?

"There is the case where a certain person, abandoning the taking of life, abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings.

"Abandoning the taking of what is not given, he abstains from taking what is not given. He doesn't take, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them.

"Abandoning sensual misconduct, he abstains from sensual misconduct. He doesn't get sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man.

"This is how there are three sorts of Dhamma conduct, harmonious conduct with the body.

"And how are there four sorts of Dhamma conduct, harmonious conduct with speech?

"There is the case where a certain person, abandoning false speech, abstains from false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty, if he is asked as a witness, 'Come & tell, good man, what you know': If he doesn't know, he says, 'I don't know.' If he does know, he says, 'I know.' If he hasn't seen, he says, 'I haven't seen.' If he has seen, he says, 'I have seen.' Thus he doesn't consciously tell a lie for his own sake, for the sake of another, or for the sake of any reward. Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.

"Abandoning divisive speech he abstains from divisive speech. What he has heard here he doesn't tell there to break those people apart from these people here. What he has heard there he doesn't tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord.

"Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing & pleasing to people at large.

"Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, & the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal.

"This is how there are four sorts of Dhamma conduct, harmonious conduct with speech.

"And how are there three sorts of Dhamma conduct, harmonious conduct with the mind?

"There is the case where a certain person is not covetous. He doesn't covet the belongings of others, thinking, 'O, that what belongs to others would be mine!'

"He bears no ill will and is not corrupt in the resolves of his heart. [He thinks,] 'May these beings be free from animosity, free from oppression, free from trouble, and may they look after themselves with ease!' [4]

"He has right view and is not warped in the way he sees things: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' [5]

"This is how there are three sorts of Dhamma conduct, harmonious conduct with the mind.

(from Saleyyaka Sutta: (Brahmans) of Sala)

...then further down in the sutta, it says:

"If one — a person of Dhamma conduct, harmonious conduct — should wish: 'O if I, with the break-up of the body, after death, were to reappear among the devas of the Four Great Kings, it is possible that one — with the break-up of the body, after death — would appear among the devas of the Four Great Kings. Why is that? Because one is a person of Dhamma conduct, harmonious conduct.

"If one — a person of Dhamma conduct, harmonious conduct — should wish: 'O if I, with the break-up of the body, after death, were to reappear among the devas of the Thirty-three... the devas of the Hours... the Contented devas... the devas Delighting in Creation... the devas Wielding Power over the Creations of Others, it is possible that one — with the break-up of the body, after death — would appear among the devas Wielding Power over the Creations of Others. Why is that? Because one is a person of Dhamma conduct, harmonious conduct. [7]

So according to the suttas, Heaven is not beyond our reach, if we scrupulously practice the ten wholesome things listed above, and don't do the ten unwholesome things that are their opposites.

Ok, only goodwill towards everyone from now on, no ill-will. That includes the Tax Office people, parking inspectors, the possum that often wakes me up at 3 am by jumping on my tin roof, my ex-mother-in-law who experiences aversion if she has to speak with me...metta for the whole lot

Then the Blessed One, picking up a tiny bit of dust with the tip of his fingernail, said to the monk, "There isn't even this much form...feeling...perception...fabrications...consciousness that is constant, lasting, eternal, not subject to change, that will stay just as it is as long as eternity." (SN 22.97)

So according to the suttas, Heaven is not beyond our reach, if we scrupulously practice the ten wholesome things listed above, and don't do the ten unwholesome things that are their opposites.

Ok, only goodwill towards everyone from now on, no ill-will. That includes the Tax Office people, parking inspectors, the possum that often wakes me up at 3 am by jumping on my tin roof, my ex-mother-in-law who experiences aversion if she has to speak with me...metta for the whole lot

------------------------I think I can go to heaven for sure...but I want to be in the same heaven as my kalayanamittas...so they can keep me straight.. not sink down..I can't be there by myself... I'm not strong enough to be on my own...I'm too playful/never be serious all my life.

EmptyShadow wrote:Keep in mind that existance in heaven is impermanent and that everyone can fall from it, into less fortunate rebirth

--------------Dear EmptyShadow,

So true...impermanent indeed..BUT I read many dhammapada stories that if you're studious..love to listen to dhamma while you're up there or come down to pay respect to human arahants who will preach dhamma to you..you have chances to be upgraded to be in higher heaven....ANYWAY...just let me be up there is wonderful enough..I love traveling..tour heaven..WOW !!

The suffering in hell is so much that even the king warden of hell (King Yama - A heavenly deva who's job it is to run hell's affairs) made a solemn wish to be reborn as a human during a Buddha's time so that he might learn the Dhamma and realize Nibbana.

Sutta 129 - 'Fools and Wise Men' in the Majjhima and particularly Majjhima sutta 130 - Devadutta Sutta - The Divine Messengers, are excellent expositions on both hell and heaven. The Buddha finishes off the sutta by saying that these are things he has seen with his own eyes. They are both very descriptive in nature and serve as fantastic motivation to hone one's virtue and refrain from doing evil.

"For a disciple who has conviction in the Teacher's message & lives to penetrate it, what accords with the Dhamma is this:'The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I." - MN. 70 Kitagiri Sutta

BlackBird wrote:The suffering in hell is so much that even the king warden of hell (King Yama - A heavenly deva who's job it is to run hell's affairs) made a solemn wish to be reborn as a human during a Buddha's time so that he might learn the Dhamma and realize Nibbana.

Sutta 129 - 'Fools and Wise Men' in the Majjhima and particularly Majjhima sutta 130 - Devadutta Sutta - The Divine Messengers, are excellent expositions on both hell and heaven. The Buddha finishes off the sutta by saying that these are things he has seen with his own eyes. They are both very descriptive in nature and serve as fantastic motivation to hone one's virtue and refrain from doing evil.

------------Dear BlackBird,

Could you please post the whole story of KING YAMA...and Devadutta Sutta in full ????...Seem to be quite interesting!

BlackBird wrote:The suffering in hell is so much that even the king warden of hell (King Yama - A heavenly deva who's job it is to run hell's affairs) made a solemn wish to be reborn as a human during a Buddha's time so that he might learn the Dhamma and realize Nibbana.

Sutta 129 - 'Fools and Wise Men' in the Majjhima and particularly Majjhima sutta 130 - Devadutta Sutta - The Divine Messengers, are excellent expositions on both hell and heaven. The Buddha finishes off the sutta by saying that these are things he has seen with his own eyes. They are both very descriptive in nature and serve as fantastic motivation to hone one's virtue and refrain from doing evil.

------------Dear BlackBird,

Could you please post the whole story of KING YAMA...and Devadutta Sutta in full ????...Seem to be quite interesting!

"For a disciple who has conviction in the Teacher's message & lives to penetrate it, what accords with the Dhamma is this:'The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I." - MN. 70 Kitagiri Sutta